Did you know that Muslims in Hong Kong are not just from the Middle East? Contrary to common misconception, the local Muslim community is made up of diverse ethnic groups, from South Asians and Chinese to Indonesian domestic workers, all of whom travelled to and stayed in Hong Kong due to historical factors at various times. These groups have distinct traditions and identities, but are connected by religious beliefs and have formed unique social networks. How did they establish their own communities in Hong Kong? How do they seek interaction with each other amidst cultural differences? This article delves into the community-building efforts and interactions of Chinese and Indian/Pakistani Muslims. It traces their journeys to Hong Kong, highlights the historical factors that created distance between them, and shows how they later fostered exchange and collaboration.
The development of the Muslim community in Hong Kong is closely linked to diasporic factors. In the book The Lion Rock’s Crescent: The Emergence of the Chinese Muslim Community in Hong Kong, Dr Fok Yeung Yeung divides it into several periods: from the founding of the port to the 1910s, Indian soldiers, sailors and merchants came to Hong Kong in response to the British colonial government’s commercial and military interests, marking the beginning of the Muslim community; from the 1910s to World War II, Chinese Muslims came to Hong Kong in order to escape the political upheaval in mainland China, and became the main body of the Chinese Muslim community in Hong Kong; from the 1990s to the present, Hong Kong’s economic takeoff and the popularisation of the “nuclear family” have increased the demand for foreign domestic workers, and a large influx of Indonesian domestic workers has led to an increase in the Muslim population in Hong Kong.
Are “Hui People” Equal to “Muslims”?
In mainland China and Hong Kong, Chinese Muslims are often referred to as “Hui people (回民)”, while Islam is referred to as “Hui religion (回教)”. This usage stems from the historical association of the term “Hui Hui” with Muslims. Originally appearing in the Song Dynasty to describe northwestern border tribes, “Hui Hui” later became a general term for Muslims during the Yuan Dynasty. The Ming Dynasty’s Sinicisation Movement led to the dispersal of Muslims, as a result, ethnic differences became difficult to divide by region. Today, within China’s ethnic classification system, the Hui people are one of the 56 officially recognized ethnic groups. However, it is inaccurate to consider “Hui people” and “Muslims” as completely equivalent terms. In fact, Islam is the primary religion for 10 different ethnic groups in China, and there are also Han Chinese individuals who practice Islam. Therefore, the Muslim community is culturally and regionally diverse, and Islam extends beyond any single ethnic or regional boundary.
This article will use the broader term “Chinese Muslims” to refer to Muslims who culturally identify themselves as Chinese. This definition is also applicable to Chinese Muslim communities that have migrated from mainland China to Hong Kong, Taiwan, Southeast Asia and the Middle East, and can more effectively present the nature of their migration between different cultural circles.
Pre-war Development of the Muslim Community
Although the post-war period was the peak of migration of Chinese Muslims from mainland China to Hong Kong, Guangdong Muslims began to move to Hong Kong around the late nineteenth century. A large number of Chinese Muslims made their homes in Wan Chai, Causeway Bay, and Happy Valley. Many of these early migrants were associated with tram and electric light companies in Guangzhou and Zhaoqing, finding employment opportunities at Hong Kong’s tram factories and power plants situated in Wan Chai. As the population of Chinese Muslims in Hong Kong expanded, facilities such as halal restaurants, the Chinese Muslim Fraternity Society, and cemeteries began to appear near Wan Chai, thus fostering the growth of a Chinese Muslim community.
Meanwhile, the predominantly Indian Muslim community in Hong Kong began establishing local organizations in the 1910s. In 1917, the “Hong Kong Islamic Trust Fund” was created through an agreement between the government and Muslim leaders, becoming the oldest Muslim body in Hong Kong. This organization sought to unite various Muslim denominations and held the authority to appoint imams. Chinese Muslims, however, were not part of this initiative and maintained a more loosely structured community. Overall, before World War II, interactions between Hong Kong’s Chinese Muslims and other Muslim groups were limited.
Scholar Wong Wai Ching believes that the Chinese Muslims in Wan Chai primarily assimilated into the broader Chinese community, not distinctly identifying as Hui. Their ethnic identity was seen as an extension of Guangzhou’s Hui community, with a Chinese Muslim community forming only after their arrival in Hong Kong. Additionally, due to ongoing political changes, early Chinese Muslim women in Hong Kong maintained the mainland tradition of not wearing headscarves. The Hui community overall remained relatively inconspicuous, making them difficult to distinguish within Hong Kong’s larger Chinese society. Consequently, Indian and Pakistani Muslims were better known to the general public, while Chinese Muslims remained largely unnoticed.
In British Hong Kong, Indian Muslims enjoyed a distinct advantage over their Chinese counterparts in both political and economic spheres, largely steering the initial growth of the Muslim community. This was due to the colonial government’s reliance on Indo-Pakistani Muslims for administrative support, a direct result of its close relationship with British India and a preference for English. The establishment of the Jamia Mosque, located near Ladder Street and Upper Lascar Row, clearly illustrated their leading role. This mosque was Hong Kong’s first mosque; in 1849, the government granted land at a symbolic rent to four trustees of the Hong Kong Muslim community for the construction of a mosque. These trustees were prominent Indian Muslims involved in maritime trade at the time, or individuals closely associated with the British military. In 1915, the Jamia Mosque was demolished and rebuilt to accommodate the rapidly growing number of Muslim worshippers. Generally, local Chinese Muslims referred to this mosque as “Tai Miu (the Big Temple).”
On the other hand, Hong Kong’s first Chinese Muslim organization, the Chinese Muslim Cultural and Fraternal Association, was officially established in 1917. The Association is located near Bowrington Road Market. As the number of Chinese Muslims was small at that time and they were concentrated in the Wan Chai area, the purpose of its establishment was to unite the Chinese Muslim community. In its early days, the Association was the main religious activity venue for Chinese Muslims, offering services such as prayer halls and free schools to teach the Quran and general school subjects.
Shifting Power Landscape within the Muslim Community
The post-World War II era saw a transformation in the power structure of Hong Kong’s Muslim community, as the influence of Indian Muslims waned while that of Chinese Muslims grew. This change was significantly impacted by the 1947 Partition of India and Pakistan, a consequence of decolonization and nationalist movements. With India and Pakistan gaining independence, some Indian and Pakistani soldiers returned home, and many pre-war religious leaders also departed, creating a leadership vacuum in the Indian and Pakistani Muslim communities. Remaining Indian Muslims in Hong Kong largely opted for Pakistani citizenship. Today, there are fewer than 5,000 Indian Muslims in Hong Kong, compared to 30,000 Pakistani Muslims.
Meanwhile, during World War II, many Chinese Muslims from Yunnan, Guangxi, and Guangdong sought refuge and settled in Hong Kong. Notably, many northern Muslim refugees converged in the New Territories, including a designated refugee camp in Kam Tin. Bolstered by the patriotic sentiment of the Second Sino-Japanese War, Chinese Muslims became increasingly cohesive and unified, emerging as an influential force within Hong Kong’s overall Muslim community.
Bowrington Road Market: Legacies within Chinese and Pakistani Muslims
Though a historical divide and power shifts existed between Hong Kong’s Chinese and Indian/Pakistani Muslim communities, everyday interactions in this small city are now steadily fostering closer ties. The “Tsat Kee” halal butcher stall located in Wan Chai’s Bowrington Road Market encapsulates the interactive relationship between Chinese and Pakistani Muslims. Tsat Kee opened during the 1980s, originally founded by and named after the Chinese Muslim Tsat Kee. He ran the butcher stall for many years, and it was later taken over by three Pakistani owners respectively. In 2006, it was handed over to the current Pakistani Muslims Ahmad Waqar and Muhammad Shahid, who have been running it ever since.
Muhammad Shahid had known Tsat Kee for a long time and often bought meat from his stall. Although Tsat Kee has changed hands many times over the years, it still retains its original signboard and the seven-digit telephone number from that time (see the above image). Ahmad Waqar said, “We still use Tsat Kee’s name because all the companies and customers know him. We still have customers from Tsat Kee’s time.” In addition to South Asian Muslims, many Chinese Muslims have also been Tsat Kee’s long-time patrons. In fact, there are several couches, tables and chairs placed outside Tsat Kee (see the above image). During several visits, I encountered a group of regular customers and friends hanging around there.
Qadim Khan was one of them. He is a Pakistani Muslim, and worked as a translator for 20 years. Having spent 60 years on Hong Kong Island, he got to know Tsat Kee, the founder of the butcher stall. He recalled, there used to be halal butchers in the Central Market, but Tsat Kee moved from the street into the wet market years ago, which made him choose to stay in Wan Chai, where his Muslim community resided. Ahmad Waqar affirmed, “There is a place nearby for Muslims to pray. Many Muslims come buy meat at the butcher stall after they finish praying. It’s very convenient.”
Bowrington Road Market: An Intersection for Muslims and Non-Muslims
In fact, Bowrington Road Market not only brings together the Muslim community, but also attracts many non-Muslims. On the day of my visit, Tsat Kee was using a Pakistani marinade to make halal Hong Kong-style barbecue chicken wings for non-Muslim customers. On the other hand, “Wai Kee” in the Bowrington Road Cooked Food Centre also combines Cantonese barbecue with Pakistani curry. It is very popular among both local Muslims and non-Muslims.
Wai Kee has been run by Chinese Muslims for generations, and is well-known far and wide. Yet, it is less known that their halal meat comes from another halal butcher “Zeshan Meat” in Bowrington Road Market. Zeshan Meat opened in 1998 and is run by two Pakistani Muslim brothers, Iftikhar and Mushtaque. It is named after Iftikhar’s son Zeshan. Currently, the two brothers take turns managing the stall, returning to Pakistan every few months.
Iftikhar and Mushtaque have lived in Hong Kong for nearly 27 years and have served the Muslim community throughout. In addition to Wai Kee, it also supplies meat to other restaurants and businesses, such as Wan Chai Nepalese restaurant “Himalaya”. During the visit, the chef of Wai Kee was picking up their order from Zeshan. It turns out that Zeshan Meat supplies up to 250 kilograms of halal meat to Wai Kee every day.
The Muslim community in Wan Chai showcases a unique scene of multi-ethnic integration, with its development closely linked to Hong Kong’s historical context. From the early arrival of Indian Muslims with the British colonial government to the migration of Chinese Muslims due to war, Muslims of different ethnic backgrounds have settled in Hong Kong, jointly forming this unique community. Despite the initial language barriers and historical differences, over the years, Wan Chai has witnessed cultural exchanges and legacies within the Muslim community. In Hong Kong, while diverse ethnic groups still face various structural inequalities and social constraints, these halal businesses demonstrate the rooted development of Pakistani Muslims and further illustrate the mobility and localization traces of this community.
More than a simple East-West cultural mix, Hong Kong’s uniqueness is evident in its deeper, more varied cultural integration. By observing our own neighborhoods, perhaps we may uncover similar untold stories right on our familiar street corners.
References
- Fok Yeung Yeung, The Lion Rock’s Crescent: The Emergence of the Chinese Muslim Community in Hong Kong, Taiwan: Showwe Information, 2020.
- Wong Wai Ching, “Hong Kong Chinese Muslim Women’s Research Project” [Unpublished manuscript].
- Ma Kin Hung, “Oral History of Hui People in Hong Kong (1): Interview with Mr. Tsui Kam Fai,” in Fieldwork and Documents No. 84 (2016.7.15), pp. 1-10.
- Mark O’Neill, Anne-Marie Evans, and Chan Man Yan (trans.), The Colours of Hong Kong: South Asians, Hong Kong: Joint Publishing (H.K.) Co., Ltd., 2018.
- Chinese Muslim Fraternity Society Website: https://www.cmcfa.org.hk/e/action/ShowInfo.php?classid=1&id=12
